Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	bring_v	sin_n	4,680	5	5.1414	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29125	A compendious answer to a book called A brief survay of the judgement of Mr. John Goodvvin, and the Church of God walking with him, touching their reasons of dissenting from many of their brethren, in these imprtant heads of doctrine; 1. Election and reprobation. 2. The death of Christ. 3. The grace of God in and about conversion. 4. The liberty or power of the will, or of the creature man. 5. The perseverance of the saints. VVherein the absurdities of all their dissenting doctrines are clearly exhibited, by a loving friend to the truth it self, Ellis Bradshaw.	Bradshaw, Ellis.	1652 (1652)	Wing B4139A; ESTC R212996	33,087	46

to them that love him and keep his Commandements Conseq 2. And then it would likewise follow that it were all one and no greater disparagement to be the children of fooles and children of base men that are viler than the earth than the proper seed of such as love God and keepe his Commandements See Job 30.8 Conjeq 3. And then it would follow that the Apostle said not true when he said Else your children were uncleane but now are they holy 1 Cor. 7.14 If it be so that all children being new borne be alike uncleane or alike holy and in the same measure Conseq 4. And then it would follow that it is all one whether we possesse our vessels in holinesse and in honour or in the lust of concupiscence like such as know not God If by that meanes our seed when propagated should not be the better and the more holy and honourable in the sight of God See 1 Thes 4.4 5. Conseq 5. It would follow that there were unrighteousnesse with God in that fevere exclusion of Ammonites and Moabites and Bastards likewise from entring into the congregation of the Lord to their tenth generation Deur 23.2 3 4. Conseq 6. Then it were all one to be as Ishmael borne after the flesh as to be borne as Isaac a child of promise to wit At such a time will I come unto thee and Sarah shall have a sonne See Gal. 4.23 28. and Rom. 9.8 9. Gen 18.10 Conseq 7. Then it would follow that the fruits and operations of the Spirit are all alike good in the sight of God with the fruits and effects and operations of the flesh if we must expect to reape the same fruits or the like effects And then it is no matter of walking in the spirit that we might not fulfill the lusts of the flesh And so adultery fornication uncleannesse lasciviousnesse evill concupiscence and inordiuate affections are all one in effect with love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance as Gal. 5.16 19 20 21 22 23. and Eph. 1.2 3 4 5 6 c. to 13. Col. 3.5 6. Then it were all one to walke after the spirit or to be drawn away by our owne lusts and entised and so when lust hath conceived saith the Apostle Iames it bringeth forth sinne and sinne when it is finished bringeth forth death whereas every good gift and every perfect gift cometh from above Jam. 1.14 15 16 17. and Chap. 3.17 Whereas all other affections are but from beneath earthly sensuall or devilish vers 15. Yea then it is all one to sow to the flesh as to the spirit yea to make provision for the flesh to fulfill the lusts thereof as to sow to the spirit if we may expect the same fruits Gal. 6.6 And so all these Scriptures untrue and vaine See also Rom. 8. to 15. Conseq 8. Then it would follow that it might as properly be spoken of the Elect as of the wicked Psal 58.3 4 5. to wit The wicked are estranged from the wombe they goe astray as soone as they be borne speaking lyes Their poyson is as the poyson of aserpent they are like the deafe adder that stoppeth her eare which will not hearken to the voyce of charmers charming never so wisely Conseq 9. And so by consequence we may pray as David against not onely the wicked but all mankind to wit Breake their teeth O God c. vers 6 7 8. and prophesy as vers 9. How suddainly they shall be destroyed at which the righteous shall rejoyce as vers 10 11. Conseq 10. Then it would follow that all generations are alike and have the same spot or stampe and temper of spirit contrary to that text Deut. 32.5 to wit They have corrupted themselves their spot is not the spot of his children they are a perverse and crooked generation And contrary to those various expressions of the sorts of generations that we reade of in Scripture as Prov. 30.11 to wit There is a generation that curseth their father and that doth not blesse their mother There is a generation that are pure in their owne eyes and yet is not washed from their filthinesse v. 12. There is a generation Oh how lofty are their eyes and their eye-lids are lifted up v. 13. There is a generation whose teeth are as swords and their jaw-teeth as knives to destroy the poor from off the earth and the needy from among men v. 14. And contrary to our ordinary experience as for the most part it is for though godly parents may have some prophane children and prophane parents may have some godly children yet for the most part as the Scripture speakes it is found by experience that like father like sonne like mother like daughter For by generation their likenesse is stamped or propagated from them in the very seed of generation so that generations of vipers are a viperous brood and therefore Iohn the Baptist wondred much who had forew arned such to fly from the wrath to come And an evill and an adulterous generation are an evill and an adulterous brood and therefore was that though they sought a signe there should be no signe given unto them but the signe of the Prophet Jonas And againe some are called children of wickednesse because wickednesse was predominant and the chiefe cause of their generations And some againe are called children of the Devill sonnes of Belial and are therefore said to be of their father the Devill by Christ himselfe though of the Jewish nation and therefore Christ told them plainly they did and would doe their fathers workes or lusts John 8.44 and 1 John 3.8 He that committeth sinne is of the Devill Cain was of the wicked one and slew his brother v. 12. And on the other part some are called An holy generation a chosen generation the generation of the Just which shall be blessed the off-spring of God a righteous seed a seed left us as a remnant when others are destroyed yea a seed which the Lord hath blessed and of whom he testifieth that he formed them from the wombe and that he will helpe them and that he will poure his Spirit upon their seed and his blessing upon their off-spring and they shall spring up as among the grasse as willowes by the water-courses One shall say I am the Lords and another shall call himselfe by the name of Iacob and another shall subscribe with his hand unto the Lord and simame himselfe by the name of Israel Isa 44.3 4 5. Salomon was no sooner borne but David by the Spirit of prophecy called his name Jadidiah because the Lord loved him and whom he loves once he loves to the end He saith allso to Ieremiah Before I formed thee in the wombe I knew thee and before thou camest out of the wombe I sanctified thee c. Jerem. 1. and Iohn the Baptist was filled with the Holy Ghost in his mothers womb and sprang in her womb at the voyce of

that thou shouldest despise the work of thine hands and shine upon the counsell of the wicked Thou knowest that I am not wicked and there is none that can deliver out of thine hand Thy hands have made me and fashioned me together round about As if he should have said Thou hast taken pains about me even in my very generation whereas it cannot be said that thou dost so to the wicked and therefore theyare not so peculiarly thine own workmanship they cannot be called a holy generation a righteous seed a seed reserved of God the off-spring of God a chosen generation 1 Pet. 2.9 as hath been specified before It is more proper to call them generations of vipers evill and adulterous generations children of wickednesse sons of Belial yea even vessels of wrath made on purpose for the day of evill made to be taken and to be destroyed Even as men sometimes make vessels for retention of noysome unclean and filthy things that so they may cast them forth both vessell and all out of their sight and presence For just so it is God maketh the vessels for retention of wrath or spirituall wickednesse which by means of generation is propagated together with the seed of generation from the very loyns of parents Which though we are not able to distinguish nor discern the nature of spirituall wickednesse nor how it is propagable from the loyns of parents yet we know it is so and where it is predominant in the sight of God and the more predominant that it is in any the more loathsome such are in his sight and that in the very wombe And this doth clear and fully reconcile the Mercy and Justice of God and that against all the cavils and opposition whatsoever that can be objected yea though never so many either children or others doe eternally perish and suffer the vengeance of eternall fire for it is but wickednesse spirituall wickednesse that is vesseld up against the day of wrath and suffered with long patience till it be fitted for destruction and that on purpose that he may shew his wrath and hatred against sinne and that he may make his power known how he can punish and that to all eternity according to his Infinite Justice and Infinite Wrath and hatred of sinne as if need require I shall shew at large and answer all objections that can be produced or that are held forth in your book or books if this will not serve but I love not to be tedious if I may chuse And a word they say is sufficient for wise men I expect therefore that these brief hints may satisfie some till I have opportunity and occasion for a larger Treatise upon this subject if it so pleaseth God FINIS A brief Survey of the grand Absurdities that necessarily follow their erroneous Doctrines and Tenets 1 THEIR Doctrine implicitly denieth that Faith is the gift of God and that of free grace And so they make faith as a thing in the power of the will of man and so a thing meritorious in man quite contrary to Eph. 2.8 For by grace we are saved through faith and that not of our selves it is the gift of God And vers 9. Not of works lest any man should boast And again vers 10. For we are his workmanship created in Christ Jesus unto good works c. 2. It utterly denieth the eternall omnisciency of God and that his understanding is infinite limiting the Holy One of Israel only to the fore-knowledge of a generall entire species of men which he decreed to elect in the fulnesse of time As if his fore-knowledge or counsell of his will before the world began had not been capable nor comprehensive or at least not extensive to foresee the very particulars and every occurrence that should befall from the beginning to the end as he did the generals and the species c. quite contradictory to these Scriptures Psal 147.5 Great is the Lord and of great power his understanding is infinite Eph. 1.11 Being predestinate according to the purpose of him who worketh all things according to the counsell of his own will See allso Acts 2.23 and 2.47 John 10.14 and vers 26 27 28 29 30. 3. They in these doctrines determine it to be an unjust thing in God to determine with himself before the world was to make of the same lump of his own clay one vessel unto honour and another unto dishonour one a vessel of wrath c. and another a vessel of mercy quite contradictory to the Apostles judgement and to Davids allso What shall we say then Is there unrighteousnesse with God God forbid saith the Apostle Rom. 9.14 though yet he did acknowledge that God did even so as vers 19 20 21 22 23 24. And David saith Psal 145.17 The Lord is righteous in all his waies and holy in all his works Yea though it is not in him that willeth nor in him that runneth but in God that sheweth mercy and that he hath mercy on whom he will and whom he will he hardeneth yea even he hardeneth as vers 17 18. and 15. 4. It importeth That God is as much engaged to shew mercy unto all as to any at all and so that God is unjust if any be damned As if there were no more cause nor reason in the sight of God wherefore it is that he saveth such and the very same who are his Elect then if he should save the Reprobates denying in effect that there was any cause why he loved Jacob and hated Esay whiles they had not done either good or evill as if the one had then been as good and lovely in the sight of God as was the other whom he had selected with his own hand from the very loyns of his naturall parents Rom. 9.11 12 13. 5. It importeth That some of Gods very Elect shall or may be damned contrary to the Apostles judgement Rom. 3. from 28. to the end where the Apostle concludes That he was perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate such who are his Elect from the love of God which is in Christ Jesus our Lord. 6. It importeth That some of old ordained unto condemnation and that are made purposely for the day of evill as vessels of wrath fitted for destruction yea that like brute beasts are made to be taken and to be destroyed may yet possibly be saved as if the purpose of God could possibly be frustrate See Prov. 16.4 5. Job 21.30 Rom. 9.15 16 17 28 19 c. and Jud. v. 4 5. 7. This doctrine importeth That none are Gods Elect but such who come to years of discretion and so to faith and repentance though they would pretend the contrary as if all children dying in Infancy should certainly be saved Whereas the consequence of their doctrine concludes them all damned For they plainly